what is the difference between religion and theology

what is the difference between religion and theology

The Distinction between Religion and Theology

1. Definition and Nature of Religion

The problem that James sees with theology is that there is an intra-religious theological study which focuses on only one particular religion, and there is also a comparative theology, which compares one particular religion to something eternal. There is also the philosophy of religion, as well as a history of religion and a science. James sees many problems for people who are interested in any of the doctrines in this study. Namely, many of the doctrines are irrational or super-rational, and because they belong to religion only when some beliefs or practices, rather than simply preceding it, are already part of an established faith. Any doubts or opposition that is met only has to be answered with a statement that the doctrine can only be judged by its fruits in a life different from the speculative and disbelieving modern world. In this moot case, the doctrine discussion can only be secretly interested. For speaking detriment polarity is required, and a discussion cannot be considered a living option if there is not a moment where one can still decide on the two possibilities. A statement that James finds key is how ‘in religion it is more important that it should adapt and work well with life than that it should be provable.’ Hence, these doctrines tend to be studied historically and are harder to grasp these days or to miss fluctuations in a two or all that anticipated and devoted. But James sees that the allergy is more a pursuing the philosophy or psychology in relation to the sake of a living to particular doctrines, and so it is beyond the scope of this endeavor.

In this essay, James is interested in the act of studying religion. His specific area of interest is what he terms as ‘religion’, a word used to ‘include all cults and their relations to life, no matter how primitive. Including therefore, the mythology, ritual, and theology of these cults, as well as the ecclesiastic and the moral institutions with which they may have connection.’ James believes that this actually includes the teachings and philosophies of all the different theologies of the world, because all theologies begin with some form of religion, no matter how small. For example, Christianity began with the teaching of Christ, and Buddhism began with the enlightenment of Siddhartha Gautama. James believes that by studying the religions of humankind and their various theologies through critical analysis and comparison, one may enable oneself to make inferences about religious life and its variability.

2. Understanding Theology

For some, theology is indeed what is done by the theologian. However, this somehow begs the question of what exactly the person is doing when he or she is a theologian. It is practicing religious reflection in a competent and reflective manner. It is much more than that, especially in the modern world where “expert” theologians are up to more than the ordinary needs of the church, promoting contextualized reflection on God and God’s relation to his creation, guided by the readings of and research into Scriptures and influenced by certain religious traditions.

Turretin’s definition, however, will serve us well to the extent that theology is a specific academic discipline that employs a rather unique approach and has a virtual existence within universities and colleges in a great deal of countries. Theology cannot simply be what every warm-blooded Christian does when he or she is thinking about God, whether through prayer, in some form of worship, or through the reading of a particularly meaningful passage of Scripture. This may be the theology of a layperson or a theologian. It may lead to profound insights into God’s ways and dealings with humankind, but it will not be systematic.

Theology, as understood from the center, is “the scientific schooling of love closer to God and the use of the matters that pertain to God.” This definition, attributed to Francis Turretin, is often cited by Reformed theologians and was presented during the period of Protestant Scholasticism. That the definition comes from a particular historical and theological tradition may immediately suggest that there is no consensus about what “theology” means among both religious believers and those who have little time for faith. Turretin’s definition is also clearly rather narrow if theology is to be understood amidst the wide variety of Christian confessions over the generations, not to mention in comparison with theology in other religions. A definition of theology as “critical reflection on religious experience” about as soon as the whole aspect of faith became philosophy, adjusted to theology’s needs, has been provided by Karl Barth. Theology is an interesting discipline in that it is practiced in a great deal of diverse ways.

3. Key Differences between Religion and Theology

For critical students of the historical development of Christian doctrine and its changes and meaning for the present, a precise knowledge and understanding of the religious belief that is to be studied are absolutely indispensable. They must try to make the explicit implicit and to understand every varying form of doctrine in relation to an identical religious object held in temporary abeyance. To them, the present chaotic multiplicity of beliefs is an unedifying spectacle that they can interpret only through its history and with the hope of a better future. In this effort, there is a danger of loss of faith, as the student’s memory and intellectual habits may change during the long historical and critical work, and their old religious ignorance is based on beliefs that they can no longer rely upon. However, if the disease was due to a previous defective understanding of the revered religious tradition, they will find regained health and a more conscious and intelligent hold upon the religious object. In any case, the work is a valuable piece of surgery for a Christianity sorely in need of cleansing and better integration. This historical and critical task is being done today with great ability and increasing knowledge on many sides.

Cognitive confusion results when religious literature and tradition are made the subject matter of several distinct lines of study. Much valuable theological work is done today by individuals who are trying to improve the clarity and cogency of the religious beliefs that they and their peers hold, and to roughly systematize and unify these beliefs. However, their efforts are often hampered by unawareness of the results of other theological work done from a different standpoint. Idealism and philosophizing have given Christian belief varied points of view, resulting in a “torn and bleeding body” of Christianity.

Biblical literature is a part of the English curriculum at Oxford and is studied in the historical setting and in conjunction with other literature. Religious influences have been so powerful and far-reaching in history that knowledge in this field is essential to explain the past phases of human civilization and thought. Therefore, it is an important study for historians. Economic, political, and legal theorists, as well as artists and writers, often study religion because they wish to understand the religious elements, forces, and ideas in society or the material with which they have to deal in their own work.

Religion is a set of beliefs and practices that evolve through various cultural and denominational forms. Theology is the rational and systematic study of religious beliefs, and it is the effort to bring one’s religious beliefs to the greatest clarity and highest probability of truth. Religion is one of the elements of social and individual experience that may be studied. As it is the activity of human spirits, it belongs to psychology and sociology. It is of great interest to the person who wants knowledge of human nature in order to regulate human life. It is necessary for the practical person who realizes that religious forces are too powerful to be neglected and who wishes to make them allies in their work.

4. Importance of Religion and Theology in Society

Theology is the understanding of religion. A theologian may use one religion as an example that will enable him to understand another religion. Studying the different religions of the world can help to bring about an understanding of various people and their cultures and customs. This might prove to be beneficial in a world with “hot spots” such as the Middle East. Henry stated that “we need to learn how to understand people from their point of view, not simply to project on them our own ideas.” Having people who are trained to understand and reflect on others’ religion would be beneficial in living together peacefully with religious diversity. He also stated, “the socially reflective function remains dogged both by illusory efforts to sanctify the ways things are and by Utopian efforts to transform the world into the image of some ideological projection.” This too holds true in the study of religion. There have been many occasions in history where people have used religion as a means to justify certain actions. If we come to understand why and how these events came to be, we can avoid them in the future.

Religion and theology each hold a special place in society, as do the functions of each. According to Henry, “Religion is always an expression of social life.” This idea holds true in the studying of religion, better known as theology. Theology is, in Henry’s words, “the understanding of one’s religion or another’s religion reflecting on its social significance.” It is clear that these two words, expressing similar ideals, are in fact quite different.

5. Conclusion: Embracing Both Religion and Theology

Religion that is valued as not in error and vital for the salvation or the hope of an individual or community, and so far as such religion is composed of thought, word, and act, a viable cognitive distinction between the cognitive component of religion will call for theology. The above said demarcation of religion and theology is not forgotten, as it constitutes an inversion. Possessing religion in religion requires no reverse interpretive answer, and it is commonly the case that interpretive answers given to sectarian questions only serve to be divisive. In these cases, at best, religion without thought is believed to be provocative but not reflective, and thus self-denial theology.

Religion, it would seem then, is what really matters, but it might be a mistake to think that religion cannot benefit from the culturizing effect of good theology, or that a scholarly study of the nature of God, for example, does not qualify as an act of faith. Before taking the view that only theology is capable of helping folk, one must endeavor to show the folly of the enterprise, which is taken up with nothing more cognitive than to the doctrine that already exists, implicating practical interpretive to some inverted commas the believer and to consent the view that the demarcation “religion is about and theology is about religion” misconstrues religion itself.

“I’m going to have to embrace both,” he told me, and then, after a brief pause, added, “But if I have to choose, I suppose I’ll take theology on the off chance that something good might come of it in the way of helping folks.”